1 Samuel 15:27-28

15:27 When Samuel turned to leave, Saul ¹  grabbed the edge of his robe and it tore. 15:28 Samuel said to him, “The Lord has torn the kingdom of Israel from you this day and has given it to one of your colleagues who is better than you!

1 Samuel 15:1

Saul Is Rejected as King

15:1 Then Samuel said to Saul, “I was the one the Lord sent to anoint you as king over his people Israel. Now listen to what the Lord says. ² 

Kisah Para Rasul 11:29

11:29 So the disciples, each in accordance with his financial ability, ³  decided ⁴  to send relief ⁵  to the brothers living in Judea.

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ⁶  the circumcised believers ⁷  took issue with ⁸  him,

Kisah Para Rasul 13:15-19

13:15 After the reading from the law and the prophets, ⁹  the leaders of the synagogue ¹⁰  sent them a message, ¹¹  saying, “Brothers, ¹²  if you have any message ¹³  of exhortation ¹⁴  for the people, speak it.” ¹⁵  13:16 So Paul stood up, ¹⁶  gestured ¹⁷  with his hand and said,

“Men of Israel, ¹⁸  and you Gentiles who fear God, ¹⁹  listen: 13:17 The God of this people Israel ²⁰  chose our ancestors ²¹  and made the people great ²²  during their stay as foreigners ²³  in the country ²⁴  of Egypt, and with uplifted arm ²⁵  he led them out of it. 13:18 For ²⁶  a period of about forty years he put up with ²⁷  them in the wilderness. ²⁸  13:19 After ²⁹  he had destroyed ³⁰  seven nations ³¹  in the land of Canaan, he gave his people their land as an inheritance. ³² 

Yeremia 13:1-11

An Object Lesson from Ruined Linen Shorts

13:1 The Lord said to me, “Go and buy some linen shorts ³³  and put them on. ³⁴  Do not put them in water.” ³⁵  13:2 So I bought the shorts as the Lord had told me to do ³⁶  and put them on. ³⁷  13:3 Then the Lord spoke to me again and said, ³⁸  13:4 “Take the shorts that you bought and are wearing ³⁹  and go at once ⁴⁰  to Perath. ⁴¹  Bury the shorts there ⁴²  in a crack in the rocks.” 13:5 So I went and buried them at Perath ⁴³  as the Lord had ordered me to do. 13:6 Many days later the Lord said to me, “Go at once to Perath and get ⁴⁴  the shorts I ordered you to bury there.” 13:7 So I went to Perath and dug up ⁴⁵  the shorts from the place where I had buried them. I found ⁴⁶  that they were ruined; they were good for nothing.

13:8 Then the Lord said to me, ⁴⁷  13:9 “I, the Lord, say: ⁴⁸  ‘This shows how ⁴⁹  I will ruin the highly exalted position ⁵⁰  in which Judah and Jerusalem ⁵¹  take pride. 13:10 These wicked people refuse to obey what I have said. ⁵²  They follow the stubborn inclinations of their own hearts and pay allegiance ⁵³  to other gods by worshiping and serving them. So ⁵⁴  they will become just like these linen shorts which are good for nothing. 13:11 For,’ I say, ⁵⁵  ‘just as shorts cling tightly to a person’s body, so I bound the whole nation of Israel and the whole nation of Judah ⁵⁶  tightly ⁵⁷  to me.’ I intended for them to be my special people and to bring me fame, honor, and praise. ⁵⁸  But they would not obey me.

Yeremia 19:10-11

19:10 The Lord continued, ⁵⁹  “Now break the jar in front of those who have come here with you. 19:11 Tell them the Lord who rules over all says, ⁶⁰  ‘I will do just as Jeremiah has done. ⁶¹  I will smash this nation and this city as though it were a potter’s vessel which is broken beyond repair. ⁶²  The dead will be buried here in Topheth until there is no more room to bury them.’ ⁶³ 

Yehezkiel 24:19-25

24:19 Then the people said to me, “Will you not tell us what these things you are doing mean for us?”

24:20 So I said to them: “The word of the Lord came to me: 24:21 Say to the house of Israel, ‘This is what the sovereign Lord says: Realize I am about to desecrate my sanctuary – the source of your confident pride, ⁶⁴  the object in which your eyes delight, ⁶⁵  and your life’s passion. ⁶⁶  Your very own sons and daughters whom you have left behind will die ⁶⁷  by the sword. 24:22 Then you will do as I have done: You will not cover your lip or eat food brought by others. ⁶⁸  24:23 Your turbans will be on your heads and your sandals on your feet; you will not mourn or weep, but you will rot ⁶⁹  for your iniquities ⁷⁰  and groan among yourselves. 24:24 Ezekiel will be an object lesson for you; you will do all that he has done. When it happens, then you will know that I am the sovereign Lord.’

24:25 “And you, son of man, this is what will happen on the day I take ⁷¹  from them their stronghold – their beautiful source of joy, the object in which their eyes delight, and the main concern of their lives, ⁷²  as well as their sons and daughters: ⁷³ 

Hosea 12:10

12:10 I spoke to the prophets;

I myself revealed many visions; ⁷⁴ 

I spoke in parables ⁷⁵  through ⁷⁶  the prophets.”

[15:27]  ¹ tn Heb “he,” but Saul is clearly the referent. A Qumran ms and the LXX include the name “Saul” here.

[15:1]  ² tn Heb “to the voice of the words of the Lord” (so KJV).

[11:29]  ³ tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ⁴ tn Or “determined,” “resolved.”

[11:29]  ⁵ tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.

[11:29]  sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.

[11:2]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ⁷ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ⁸ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[13:15]  ⁹ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ¹⁰ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ¹¹ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ¹² tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹³ tn Or “word.”

[13:15]  ¹⁴ tn Or “encouragement.”

[13:15]  ¹⁵ tn Or “give it.”

[13:16]  ¹⁶ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹⁷ tn Or “motioned.”

[13:16]  ¹⁸ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ¹⁹ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[13:17]  ²⁰ tn Or “people of Israel.”

[13:17]  ²¹ tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ²² tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ²³ tn Or “as resident aliens.”

[13:17]  ²⁴ tn Or “land.”

[13:17]  ²⁵ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:18]  ²⁶ tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:18]  ²⁷ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ²⁸ tn Or “desert.”

[13:19]  ²⁹ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:19]  ³⁰ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ³¹ sn Seven nations. See Deut 7:1.

[13:19]  ³² tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:1]  ³³ tn The term here (אֵזוֹר, ’ezor) has been rendered in various ways: “girdle” (KJV, ASV), “waistband” (NASB), “waistcloth” (RSV), “sash” (NKJV), “belt” (NIV, NCV, NLT), and “loincloth” (NAB, NRSV, NJPS, REB). The latter is more accurate according to J. M. Myers, “Dress and Ornaments,” IDB 1:870, and W. L. Holladay, Jeremiah (Hermeneia), 1:399. It was a short, skirt-like garment reaching from the waist to the knees and worn next to the body (cf. v. 9). The modern equivalent is “shorts” as in TEV/GNB, CEV.

[13:1]  sn The linen shorts (Heb “loincloth”) were representative of Israel and the wearing of them was to illustrate the Lord’s close relation to his people (v. 11). Since the priests’ garments were to be made wholly of linen (cf. Exod 28; Ezek 44:17-18), the fact that the shorts were to be made of linen probably was to symbolize the nature of Israel’s calling: they were to be a kingdom of priests and a holy nation (Exod 19:5-6). Just as the linen garments of the priest were to give him special honor and glory (Exod 28:40), so the linen garment was to be a source of praise and glory to the Lord (v. 11).

[13:1]  ³⁴ tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see, IDB, “Loins,” 3:149.

[13:1]  ³⁵ tn Or “Do not ever put them in water,” i.e., “Do not even wash them.”

[13:1]  sn The fact that the garment was not to be put in water is not explained. A possible explanation within the context is that it was to be worn continuously, not even taken off to wash it. That would illustrate that the close relationship that the Lord had with his people was continuous and indissoluble. Other explanations are that it was not to be gotten wet because (1) that would have begun the process of rotting (This assumes that the rotting was done by the water of the Euphrates. But it was buried in a crack in the rocks, not in the river itself); (2) that would have made it softer and easier to wear; or (3) that showed that the garment was new, clean, and fresh from the merchant. For this latter interpretation see J. A. Thompson, Jeremiah (NICOT), 64. For a fuller discussion of most of the issues connected with this acted out parable see W. McKane, Jeremiah (ICC), 1:285-92. However, the reason is not explained in the text and there is not enough evidence in the text to come to a firm conclusion, though the most likely possibility is that it was not to be taken off and washed but worn continuously.

[13:2]  ³⁶ tn Heb “according to the word of the Lord.”

[13:2]  ³⁷ tn Heb “upon your loins.” The “loins” were the midriff of the body from the waist to the knees. For a further discussion including the figurative uses see R. C. Dentan, “Loins,” IDB 3:149-50.

[13:3]  ³⁸ tn Heb “The word of the Lord came to me a second time, saying.”

[13:4]  ³⁹ tn Heb “which are upon your loins.” See further the notes on v. 1.

[13:4]  ⁴⁰ tn Heb “Get up and go.” The first verb is not literal but is idiomatic for the initiation of an action.

[13:4]  ⁴¹ tn There has been a great deal of debate about whether the place referred to here is a place (Parah [= Perath] mentioned in Josh 18:23, modern Khirbet Farah, near a spring ’ain Farah) about three and a half miles from Anathoth which was Jeremiah’s home town or the Euphrates River. Elsewhere the word “Perath” always refers to the Euphrates but it is either preceded by the word “river of” or there is contextual indication that the Euphrates is being referred to. Because a journey to the Euphrates and back would involve a journey of more than 700 miles (1,100 km) and take some months, scholars both ancient and modern have questioned whether “Perath” refers to the Euphrates here and if it does whether a real journey was involved. Most of the attempts to identify the place with the Euphrates involve misguided assumptions that this action was a symbolic message to Israel about exile or the corrupting influence of Assyria and Babylon. However, unlike the other symbolic acts in Jeremiah (and in Isaiah and Ezekiel) the symbolism is not part of a message to the people but to Jeremiah; the message is explained to him (vv. 9-11) not the people. In keeping with some of the wordplays that are somewhat common in Jeremiah it is likely that the reference here is to a place, Parah, which was near Jeremiah’s hometown, but whose name would naturally suggest to Jeremiah later in the Lord’s explanation in vv. 9-11 Assyria-Babylon as a place connected with Judah’s corruption (see the notes on vv. 9-10). For further discussion the reader should consult the commentaries, especially W. Holladay, Jeremiah (Hermeneia), 1:396 and W. McKane, Jeremiah (ICC), 1:285-92 who take opposite positions on this issue.

[13:4]  ⁴² sn The significance of this act is explained in vv. 9-10. See the notes there for explanation.

[13:5]  ⁴³ tc The translation reads בִּפְרָתָה (bifratah) with 4QJer^a as noted in W. L. Holladay, Jeremiah (Hermeneia), 1:393 instead of בִּפְרָת (bifrat) in the MT.

[13:6]  ⁴⁴ tn Heb “Get from there.” The words “from there” are not necessary to the English sentence. They would lead to a redundancy later in the verse, i.e., “from there…bury there.”

[13:7]  ⁴⁵ tn Heb “dug and took.”

[13:7]  ⁴⁶ tn Heb “And behold.”

[13:8]  ⁴⁷ tn Heb “Then the word of the Lord came to me, saying.”

[13:9]  ⁴⁸ tn Heb “Thus says the Lord.”

[13:9]  ⁴⁹ tn In a sense this phrase which is literally “according to thus” or simply “thus” points both backward and forward: backward to the acted out parable and forward to the explanation which follows.

[13:9]  ⁵⁰ tn Many of the English versions have erred in rendering this word “pride” or “arrogance” with the resultant implication that the Lord is going to destroy Israel’s pride, i.e., humble them through the punishment of exile. However, BDB 144-45 s.v. גָּאוֹן 1 is more probably correct when they classify this passage among those that deal with the “‘majesty, excellence’ of nations, their wealth, power, magnificence of buildings….” The closest parallels to the usage here are in Zech 10:11 (parallel to scepter of Egypt); Ps 47:4 (47:5 HT; parallel to “our heritage” = “our land”); Isa 14:11; and Amos 8:7. The term is further defined in v. 11 where it refers to their special relationship and calling. To translate it “pride” or “arrogance” also ruins the wordplay on “ruin” (נִשְׁחַת [nishkhat] in v. 7 and אַשְׁחִית [’ashkhit] in v. 9).

[13:9]  sn Scholars ancient and modern are divided over the significance of the statement I will ruin the highly exalted position in which Judah and Jerusalem take pride (Heb “I will ruin the pride of Judah and Jerusalem”). Some feel that it refers to the corrupting influence of Assyria and Babylon and others feel that it refers to the threat of Babylonian exile. However, F. B. Huey (Jeremiah, Lamentations [NAC], 144) is correct in observing that the Babylonian exile did not lead to the rottenness of Judah, the corrupting influence of the foreign nations did. In Jeremiah’s day these came through the age-old influences of the Canaanite worship of Baal but also the astral worship introduced by Ahaz and Manasseh. For an example of the corrupting influence of Assyria on Judah through Ahaz’s political alliances see 2 Kgs 16 and also compare the allegory in Ezek 23:14-21. It was while the “linen shorts” were off Jeremiah’s body and buried in the rocks that the linen shorts were ruined. So the Lord “ruined” the privileged status that resulted from Israel’s close relationship to him (cf. v. 11). For the “problem” created by the Lord ruining Israel through corrupting influence compare the notes on Jer 4:10 and compare also passages like Isa 63:17 and Isa 6:10.

[13:9]  ⁵¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:10]  ⁵² tn Heb “to listen to my words.”

[13:10]  ⁵³ tn Heb “and [they follow] after.” See the translator’s note at 2:5 for the idiom.

[13:10]  ⁵⁴ tn The structure of this verse is a little unusual. It consists of a subject, “this wicked people” qualified by several “which” clauses preceding a conjunction and a form which would normally be taken as a third person imperative (a Hebrew jussive; וִיהִי, vihi). This construction, called casus pendens by Hebrew grammarians, lays focus on the subject, here calling attention to the nature of Israel’s corruption which makes it rotten and useless to God. See GKC 458 §143.d for other examples of this construction.

[13:11]  ⁵⁵ tn The words “I say” are “Oracle of the Lord” in Hebrew, and are located at the end of this statement in the Hebrew text rather than the beginning. However, they are rendered in the first person and placed at the beginning for smoother English style.

[13:11]  ⁵⁶ tn Heb “all the house of Israel and all the house of Judah.”

[13:11]  ⁵⁷ tn It would be somewhat unnatural in English to render the play on the word translated here “cling tightly” and “bound tightly” in a literal way. They are from the same root word in Hebrew (דָּבַק, davaq), a word that emphasizes the closest of personal relationships and the loyalty connected with them. It is used, for example, of the relationship of a husband and a wife and the loyalty expected of them (cf. Gen 2:24; for other similar uses see Ruth 1:14; 2 Sam 20:2; Deut 11:22).

[13:11]  ⁵⁸ tn Heb “I bound them…in order that they might be to me for a people and for a name and for praise and for honor.” The sentence has been separated from the preceding and an equivalent idea expressed which is more in keeping with contemporary English style.

[19:10]  ⁵⁹ tn The words “And the Lord continued” are not in the text. However, they are necessary to take us clearly back to the flow of the narrative begun in vv. 1-2 and interrupted by the long speech in vv. 3-9.

[19:11]  ⁶⁰ tn Heb “Thus says Yahweh of armies.” For this title see the study note on 2:19. The translation attempts to avoid the confusion of embedding quotes within quotes by reducing this one to an indirect quote.

[19:11]  ⁶¹ tn The adverb “Thus” or “Like this” normally points back to something previously mentioned. See, e.g., Exod 29:35; Num 11:15; 15:11; Deut 25:9.

[19:11]  ⁶² tn Heb “Like this I will break this people and this city, just as one breaks the vessel of a potter which is not able to be repaired.”

[19:11]  ⁶³ sn See Jer 7:22-23 for parallels.

[24:21]  ⁶⁴ tn Heb “the pride of your strength” means “your strong pride.”

[24:21]  ⁶⁵ sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”) so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.

[24:21]  ⁶⁶ tn Heb “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your life’s passion”) modify the preceding “my sanctuary.”

[24:21]  ⁶⁷ tn Heb “fall.”

[24:22]  ⁶⁸ tn See v. 17.

[24:23]  ⁶⁹ tn The same verb appears in 4:17 and 33:10.

[24:23]  ⁷⁰ tn Or “in your punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here; 3:18, 19; 4:17; 7:13, 16; 18:17, 18, 19, 20; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.

[24:25]  ⁷¹ tn Heb “(Will) it not (be) in the day I take?”

[24:25]  ⁷² tn Heb “the uplifting of their soul.” According to BDB 672 s.v. מַשָּׂא 2, the term “uplifting” refers to “that to which they lift up their soul, their heart’s desire.” However, this text is the only one listed for this use. It seems more likely that the term has its well-attested nuance of “burden, load,” here and refers to that which weighs them down emotionally and is a constant source of concern or worry.

[24:25]  ⁷³ tn In the Hebrew text there is no conjunction before “their sons and daughters.” For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse 21 suggests otherwise. The descriptive phrases appear to refer to the “stronghold,” which parallels “my sanctuary” in verse 21. The children constitute a separate category.

[12:10]  ⁷⁴ tn Heb “I myself multiplied vision[s]”; cf. NASB “I gave numerous visions.”

[12:10]  ⁷⁵ tn There is debate whether אֲדַמֶּה (’adammeh, Piel imperfect 1st person common singular) is derived from I דָמָה (damah, “similitude, parable”) or II דָמָה (“oracle of doom”). The lexicons favor the former (BDB 198 s.v. I דָּמָה 1; HALOT 225-26 s.v. I דמה). Most translators favor “parables” (cf. KJV, RSV, NASB, NIV, NJPS), but a few opt for “oracles of doom” (cf. NRSV, TEV, CEV).

[12:10]  ⁷⁶ tn Heb “by the hand of”; KJV, ASV “by the ministry of.”